HISTORICAL SKETCH 


e 
OF THE 


MISSIONS OF THE AMERICAN BOARD 


INDIA AND CEYLON. 


BY 


Rey. S. C. BARTLETT, D.D. 
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WITH A SUPPLEMENT. 


BO SA. OLN: 
PUBLISHED BY THE BOARD, 


1 SOMERSET STREET. 


1889. 


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BARTLETT'S SKETCHES. 


MISSIONS IN INDIA AND CEYLON. 


Henry Martyn knew the Hindoos well; and he once 
said, ‘‘ If ever I see a Hindoo a real believer in Jesus, 
I shall see something more nearly approaching the resur- 
rection of a dead body than anything I have yet seen.” 

But God knows how to raise the dead. And it was 
on this most hopeless race, under the most discouraging 
concurrence of circumstances, that he chose to let the 
first missionaries of the American Board try their fresh 
zeal. 

The movements of commerce and the history of pre- 
vious missionary effort naturally pointed to the swarming 
continent of Asia. It was over this benighted region 
that Mills brooded at his studies. The British Baptist 
mission near Calcutta readily suggested the particular 
field of India, and the impression was deepened by the 
ardent imagination of young Judson. His mind had, in 
1809, been so ‘‘set on fire” by a moderate sermon of 
Buchanan’s, the *“‘ Star of the East,” that for some days 
he was unable to attend to the studies of the class; and 
at a later period, a now forgotten book, Colonel Symes’s 
‘‘ Embassy to Ava,” full of glowing and overwrought 
descriptions, stirred him with a fascination for Burmah 
which he never lost. The Prudential Committee of the 
Board also looked to the Burman Empire because it was 


2 SKETCHES OF THE MISSIONS. 


beyond the control of British authority, and therefore be- 
yond “the proper province of the British Missionary 
Society.” 

Judson did indeed find his way to Burmah, but in a 
mode how different from what he expected! cut adrift 
from his associates, and fleeing from British authority. 
The Board established this mission, but in a place and 
with a history how diverse from their intentions! Man 
proposes, but God disposes. Bombay became the first 
missionary station. 

And that choice band of young disciples — God had 
roused their several hearts, brought them together from 
their distant homes, and united their burning zeal, to 
scatter them in the opening of their labor. There was 
Mills, given to God by his mother, now strengthening 
her faltering resolution; there was Hall, ready to work 
his passage, and throw himself on God’s providence, in 
order to preach the gospel to the heathen; there was 
Judson, ardent, bold, and strong; and Newell, humble, 
tender, and devoted; there was Nott, with the deep 
‘sense of a duty to be done;” and Rice, whose earnest 
desire to join the mission the Committee “‘ did not dare 
to reject ;” and there was the noble Ann Hasseltine, with 
a heart all alive with missionary zeal before the Lord 
brought Judson to her father’s house in Bradford, and 
the young Harriet Atwood, gentle, and winning, and firm, 
mourning at the age of seventeen over the condition of 
the heathen, and at eighteen joining heart and hand with 
Newell, to carry them the gospel. Of all this precious 
band, two only, Hall and Newell, did God permit to bear 
® permanent part in that projected mission. Mills was 
to die on mid-ocean, in the service of Africa; Harriet 
Newell was to pass away before she found a resting- 


MISSIONS IN INDIA. 3 


place for the sole of her foot; Nott was to break down 
with the first year’s experience of the climate; Mr. and 
Mrs. Judson, and Mr. Rice, were to found another great 
missionary enterprise. 

On the 19th of February, 1812, the Caravan sailed 
from Salem, with Judson, and Newell, and their wives 
on board; and on the 20th, the Harmony, from Philadel- 
phia, with Nott, and Hall, and Rice; the one vessel go- 
ing forth from the heart of Congregationalism, the other 
from the centre of Presbyterianism, carrying the sym- 
pathies of both denominations. They sailed through 
the midst of the embargo and non-intercourse; and the 
note of war with England followed their track upon the 
waters. 

Their instructions pointed them to the Burman Em- 
pire, but gave them discretionary power to go elsewhere. 
The Burman Empire could be reached only through the 
British possessions, and both vessels were accordingly 
bound for Calcutta. But the British authorities in India 
at that time were resolutely opposed to Christian missions. 
The East India Company professed to believe that the 
preaching of the gospel would excite the Hindoos to re- 
bellion, and was meanwhile drawing a large revenue 
from the protection of idolatry. The Baptist mission- 
aries at Serampore had felt the power of this hostility, 
but, being British subjects, and having long held the 
ground, could not be dispossessed. 

But the spirit of hostility had of late been kindled up 
anew. In the very year when Mills and Rice were 
founding their secret missionary society at Williams 
College, Rev. Sydney Smith was stirring up the British 
vublic, through the enginery of the Edinburgh Review, 
against the British mission in India. He opened by 


4 SKETCHES OF THE MISSIONS. 


insinuating that the mutiny at Vellore was connected 
with a recent increase of the missionary force; he con- 
tinued with ridicule of ‘‘ Brother Carey’s” and ‘ Brother 
Thomas’ ” Journals, and closed with an elaborate argu- 
ment to show the folly of founding missions in India. He 
argues, first, from the danger of insurrection; secondly, 
from *‘ want of success,” the effort being attended with 
difficulties which he seems to think ‘‘ insuperable ; ” 
thirdly, from ‘the exposure of the converts to great 
present misery ;” and fourthly, he declares conversion to 
be “no duty at all if it merely destroys the old religion, 
without really and effectually teaching the new one.” In 
regard to the last point, he argues that making a Chris- 
tian is only destroying a Hindoo, and remarks that “after 
all that has been said of the vices of the Hindoos, we be- 
lieve that a Hindoo is more mild and sober than most 
Europeans, and as honest and chaste.” Such was the tone 
of feeling he represented, and he returned next year to 
the task of ‘‘ routing out” ‘a nest of consecrated cob- 
blers.” The Baptist missionaries are ‘‘ ferocious Meth- 
odists” and ‘‘ impious coxcombs,” and when they com- 
plain of intolerance, ‘“‘a weasel might as well complain 
of intolerance when it is throttled for sucking eggs.” He 
declares that the danger of losing the East India posses- 
sions ** makes the argument against them conclusive, and 
shuts up the case;” and he adds, that ‘ our opinion of 
the missionaries and of their employers is such that we 
most firmly believe, in less than twenty years, for the 
conversion of a few degraded wretches, who would be 
neither Methodists nor Hindoos, they would infallibly 
produce the massacre of every European in India.” To 
this hostile feeling towards missionaries in general was 


MISSIONS IN INDIA. 5 


soon added the weight of open warfare between England 
and America. 

The Caravan reached her destination on the 17th of 
June. Scarcely had the first warm greetings of Christian 
friends been uttered, when the long series of almost apos- 
tolic trials began. Ten days brought an order from 
government, commanding the return of the missionaries 
in the Caravan. They asked leave to reside in some 
other part of India, but were forbidden to settle in any 
part of the Company’s territory, or its dependencies. 
May they not go to the Isle of France? It was granted. 
And Mr. and Mrs. Newell took passage in the first ves- 
sel, leaving their comrades, for whom there was no room 
on board. Four days later arrived the Harmony; and 
Hall, Nott, and Rice also were summoned before the 
police, and ordered to return in the same vessel. They 
also applied for permission to go to the Isle of France ; 
and while waiting for the opportunity, another most “ try- 
ing event” befell them. Mr. and Mrs. Judson, after 
many weeks of hidden but conscientious investigation, 
changed their views, and joined the Baptists. Four weeks 
later and another shock; Mr. Rice had followed Judson. 
‘What the Lord means,” wrote Hall and Nott, ‘ by 
thus dividing us in sentiment and separating us from each 
other, we cannot tell.” But we can now tell, that the 
Lord meant another great missionary enterprise, with 
more than a hundred churches and many thousand con- 
verts in the Burman Empire. 

While the brethren still waited, they gained favorable 
.utelligence of Bombay, and especially of its new govern- 
or. ‘They received a general passport to leave in the 
ship Commerce, paid their passage, and got their trunks 


aboard, when there came a peremptory oder to proceed 
fC) 


6 SKETCHES OF THE MISSIONS. 


in one of the Company’s ships to England, and their 
names were published in the list of passengers. They, 
however, used their passports, and embarked for Bom- 
bay, while the police made a show of searching the city 
for them, but did not come near the vessel. In a twelve- 
month from the time of their ordination, they reached 
Bombay, to be met there by a government order to send 
them to England. 

While the Commerce was carrying Hall and Nott to 
Bombay, another sad blow was preparing. Harriet 
Newell was dying of quick consumption at the Isle of 
France. Peacefully, and even joyfully, she passed away, 
sending messages of the tenderest love to her distant 
relatives, comforting her heart-broken husband, and ex- 
hibiting a faith serene and unclouded. ‘‘ Tell them [my 
dear brothers and sisters], and a!so my dear mother, that 
I have never regretted leaving my native land for the 
cause of Christ.” ‘I wish to do something for God be- 
fore I die. But... I long to be perfectly free from 
sin. God has called me away before we have entered 
on the work of the mission, but the case of David affords 
me comfort. I have had it in my heart to do what I can 
for the heathen, and I hope God will accept me.” She 
is told she can not live through the day. ‘O, joyful 
news! I long to depart.” And so she departed, calling, 
with faltering speech, ‘‘ My dear Mr. Newell, my hus- 
band,” and ending her utterance on earth with, ** How 
long, O Lord, how long?” And yet God turned this 
seeming calamity into an unspeakable blessing. Mr. 
Nott, half a century later, well recounts it as one of the 
* providential and gracious aids to the establishment of the 
first foreign mission,” and remembers ‘its influence on 
‘ur minds in strengthening our missionary purposes.” 


MISSIONS IN INDIA. 7 


And not only so, but the tale of her youthful consecration, 
and her faith and purpose, unfaltering in death, thrilled 
through the land. How many eyes have wept over the 
touching narrative, and how many hearts have throbbed 
with kindred resolutions! ‘* No long-protracted life could 
have so blessed the church as her early death.” Look 
at one instance. The little town of Smyrna lies on the 
Chenango River in central New York. It had neither 
church, minister, nor Sabbath school; and never had 
witnessed a revival of religion. The Memoir of Harriet 
Newell, dropped into one woman’s hands in that town, 
began a revival of religion in her heart, through her 
house, through that town, and through that region. Two 
evangelical churches grew out of that revival. Men 
and women who were born again at that time, have 
carried far and wide the power of the cross and the in- 
stitutions of the gospel. On the Isle of France there still 
is seen a stranger’s grave, while another solitary tomb 
may be seen on the distant Island of St. Helena. The 
one formerly contained the world’s great Captain, the 
other holds the ashes of a missionary girl. But how in- 
finitely nobler that woman’s life and influence ! 

From February till December, Hall and Nott, at Bom- 
bay, were kept in suspense, and even in expectation of 
defeat. The Governor of that Presidency was personal- 
ly friendly, but overborne by his official instructions. 
‘Twice were they directed to return in the next vessel, 
their names being once entered on the list of passengers, 
and at another time their baggage being made ready for 
the ship, and the Coolies waiting to take it. Again and 
again were they told there was no alternative, till all hope 
Sad passed. Hall had made his final appeal, in a letter 
of almost Pauline boldness and courtesy, in which he bade 


8 SKETCHES OF THE MISSIONS. 


the Governor ‘‘ Adieu, till we meet you face to face at 
God’s tribunal.” The very next day they were informed 
that they might remain till further instructions were re- 
ceived; and in due time they gained full permission to 
labor in any part of the Presidency. The Company had 
yielded to the powerful influence brought to bear, not only 
from without, but from within their own body at home. 
When, at the last moment, the Court of Directors were 
on the point of enforcing their policy, a powerful argu- 
ment from Sir Charles Grant, founded on the documents 
of the missionaries, turned the scale. India was open. 

Hall and Nott were soon joined by Newell, who, bereft 
as he was, and for a time supposing that his comrades 
had all been sent back, had yet resolved to labor alone 
in Ceylon. 

Bombay thus became the Plymouth of the American 
mission in India; less prominent and influential than 
other stations, but noted as the door of entrance. Here 
began the struggle with Hindooism —intrenched as it 
was for ages in the terrible ramparts of caste, ‘ inter- 
woven throughout with false science, false philosophy, 
false history, false chronology, false geography,” entwined 
with every habit, feeling, and action of daily life, among 
a people prolific in every form of vice, and demoralized 
by long inheritance, till the sense of moral rectitude seemed 
extinct. The Hindoos, in some instances, charged the 
missionaries with having written the first of Romans on 
purpose to describe their case. Hindooism was aided, 
too, in its recoil, by the dealings of the English nation, 
who, says Sydney Smith, ‘“ have exemplified in our public 
conduct every crime of which human nature is capable.” 

In itself, Bombay proved one of the most discouraging 
of all the stations of the Board. Sickness and death kep/ 


MISSIONS IN INDIA. u 


sweeping away its laborers, and it was years before the 
first conversion of a Hindoo. But one missionary now * 
resides at Bombay, and that city is now only one of the 
seven stations of the Mahratta mission — numbering 
some forty out-stations and thirty-one churches, with a 
membership scattered through a hundred and forty vil- 
lages. The tremendous strength of Hindooism is well 
exhibited in the fact that up to the year 1856, the total 
number of conversions in the mission was but two hundred 
and eighty-five; and the sure triumph and accelerating 
power of the gospel were equally well expressed in the 
fact that for the next six years the conversions were near- 
ly twice as many as in the previous forty, and that never 
has there been such depth of interest, and so numerous 
accessions from the higher castes, as during the last few 
years. The seed-time has been long and wearisome. The 
full harvest-time is not yet come. But Hindooism is felt 
to be undermined; and another generation may witness, 
if the church is faithful, such revolutions in India as there 
is not now faith to believe. The details of this long strug- 
gle, could they be here recounted, would present a record 
of faithful unfaltering toil, rather than of striking inci- 
dents. When once the missionaries were admitted, the 
strong hand of British power became their protection. 
There were many excitements, and there were sore trials 
on the part of those who often were called literally to 
abandon father and mother for Christ. But it was a rare 
thing when, in 1832, the missionaries were hooted and 
pelted with dirt in the streets of Ahmednuggur, and their 
preaching assemblies broken up. 

The field is intrinsically difficult, and this mission was 
the first experiment of the Board. Experience has led, 
within the last few years, to some modifications in 

* 1871. 


10 SKETCHES OF THE MISSIONS. 


method, from which, in connection with the large pre- 
paratory work already accomplished, greater results may 
reasonably be looked for. Less relative importance is 
attached to local printing and teaching, and far more to 
itinerant preaching and personal intercourse. Failure to 
reach the women was found to be not only a great ob- 
stacle to rapid progress, but the cause of many a relapse. 
The attempt to give an English education indiscriminate- 
ly in the schools proved to be more than unprofitable, in 
a missionary point of view, since the knowledge of Eng- 
lish often became an inducement to abandon the mis- 
sionary. Perhaps too little dependence also had been 
placed on native piety to maintain its own institutions, 
and organize aggressive movements. ‘These things have 
begun to receive the most earnest attention. <A native 
pastorate, missionary tours, self-support of the churches, 
heavier benevolent contributions, and greatly increased 
labors by women among the women, are omens of a time 
at hand when the gospel in India shall rest upon home 
forces and win its own way. 

The establishment of the Mahratta mission at Bombay 
was followed in 1816 by the mission to Ceylon, among 
a Tamil-speaking people, and in 1834 by the Madura 
mission, among the kindred Tamil people on the Con- 
tinent. A glance at these three regions of India at the 
present time would show at the Mahratta mission, cen- 
tring at Ahmednugger, some forty-seven stations and out- 
stations, including twenty-one churches with six hundred 
and twenty-nine communicants. The little band of ten 
missionaries, with their wives, is re-enforced by eleven na- 
tive pastors, three preachers, nine catechists, twenty-seven 
teachers, fourteen Bible women, and twenty-four other 
helpers. While the church members themselves are scat 


MISSIONS IN INDIA. 11 


tered through a hundred and forty villages, an organ- 
ized system of itinerant preaching carried the gospel 
message, in 1870, to many hundred villages and sixty 
thousand or seventy thousand hearers. <A theological 
class of six is coming forward, the church members are 
beginning to rally in earnest to the support of their 
ministry, Bible women are working their way into the 
families; and it was a day to be remembered when a 
native Christian Alliance, with a hundred and fifty rep- 
resentative men, was lately held at Bombay, to impress 
upon each other the duty of independent labor to prop- 
agate the gospel in India. ‘Their discussions were 
earnest and practical, and filled with ‘‘ evidences of 
deeper feeling than was ever seen before in Bombay.” 

But the struggle of the gospel in this region must 
still be a mighty conflict. The laborers are few, too 
few for anything like an aggressive movement. ‘The 
Mabhratta country, of which Bombay is the capital, 
extends three hundred miles on the coast and four hun- 
dred and fifty miles inland, with a population of eleven 
millions. What are ten missionaries to such a popula- 
tion? They are contending with ignorance so dense 
that but five persons in a hundred can read at all, and 
few of them intelligently. And as to the general level 
of intelligence, Mr. Bissell has well said, ‘‘ The Hindoo 
knows nothing that is worth knowing, and what he 
thinks he knows is a delusion;” ‘‘ false geography, 
false astronomy, false history,’ held with all the 
tenacity of false religion. They contend with a caste- 
system so divisive, that not only the touch, but the 
very shadow, of a Mahar is pollution to a Brahmin; 
so terribly rigid, that when Vishnupunt, now pastor at 
Ahmednuggur, became a Christian, his parents per- 
formed funeral rites for him. Their son was ‘‘ dead,” 


2, SKETCHES OF THE MISSIONS. 


They contend with an idolatry dreadfully benumbing to 
the mind and the heart; that burnt widows and swung 
on hooks as long as it was suffered; that still worships 
the cobra di capello and the crow ; that reckons it as great 
a charity to preserve the life of an animal as of a man; 
that actually built its poorhouses in Bombay for super- 
annuated cows, cats, and dogs, but never a poorhouse 
in all India for human beings; that replies to the preacher, 
‘* A full stomach is my heaven,” and, ‘* You may as well 
play on a lute to a buffalo; ” and that, even when con- 
vinced of its lost condition, could come, as did Yesoba, 
and pour its bag of rupees on the floor, with the words, 
‘‘ Sahib, take this money and give me salvation.” They 
contend, too, with the adverse influence of a corrupt 
European civilization, and the counter-agency of open 
European infidelity, which has its organs even in Bom- 
bay, and which often fills with Deism the void in the 
mind of the educated Hindoo. 

But with all this they have fought and begun to con- 
quer. Yesoba, with his bag of rupees, found the Saviour, 
and lived and died in the faith. The Brahmin and the 
Mahar drink of one cup in the Christian church. Mr. 
Bruce records with wonder the change he found in the 
villages of Punchegav in 1870. Twelve years before, the 
patil, or head man, ordered the missionary out of the 
place with language of awful foulness. The second visit 
was resisted by the people themselves en masse. Ona 
third visit three missionaries could not find a soul to 
listen. And when at length Harkaba, an honored teacher, 
became converted, ‘“‘ Beat him,” ‘ Kill him,” * Bury him,” 
were the fierce utterances of the enraged villagers. They 
could not fulfil their threats; but they often made old 
Harkaba flee into the jungle to weep and pray. But now 


MISSIONS IN INDIA. 13 


the same patil gave the missionary a cordial welcome, 
and offered to give the little church a piece of land for 
a chapel; an evening lecture filled the ‘‘ rest-house ” full 
of people, and a hundred stood outside. This is certain- 
ly an unusual change. But there is, no doubt, a steadily 
increasing number of intelligent natives, who feel as did 
one, — a wealthy and influential man, — whom Mr. Bis- 
sel encountered in a little village on a missionary tour. 
** Sahib,” said he, ‘ your religion is true, and it will pre- 
vail in this land. If we do not embrace it, our children 
will; or if they do not, their children will, for it is true 
and must prevail.” 

A little group of eleven churches, with five hundred 
and thirty members, occupy the northern province of 
Ceylon, an island of two million inhabitants, once swept 
over by Francis Xavier with forty thousand so-called 
‘‘ converts.” Here is the region where Richards, and 
Meigs, and Poor, and Scudder began their missionary 
work, and where Spaulding has faithfully toiled for more 
than half a century. The churches lie scattered among 
the rural districts and the cultivators of the soil, where 
one hundred and eighty thousand inhabitants of the Jaffna 
province are provided with five hundred and fifty heathen 
temples, holding their annual festivals, more impressive 
with pomp, and more insnaring with vice, to that sensual 
people, than can well be conceived. The festivals are 
Satan’s grand gala-days, and the temples around which 
they gather are Satan’s stronghold. It has been mostly 
a sappers’ and miners’ work, and not assault and storm. 
The mission began at Batticotta and Tillipally, in the 
ruins of two Portuguese churches older than the settle- 
went of America, and at Oodooville, in the residence of 
an ancient Franciscan friar. In about three years from 


14 SKETCHES OF THE MISSIONS. 


their first occupancy began (in 1819) the series of re- 
vivals, which, in the early history of this mission, carried it 
steadily onward. They were frequent in the schools. It 
was a delightful time in 1824, when the Spirit of the Lord 
came down almost simultaneously on the schools at Til- 
lipally, Oodooville, Batticotta, Manepy, and Pandeteripo. 
There was weeping for sins. There was praying by night 
in companies and alone, ‘‘ the voice of supplication heard 
in every quarter,” out in the garden at Pandeteripo, each 
company or individual ‘“ praying as though all were alone,” 
and coming in with the weeping inquiry, ‘*‘ What shall 
we do to be saved?” Sixty-nine were thought to have 
found the Lord at that precious time. More than once 
did the schools at Batticotta, Oodooville, and Tillipally 
experience these simultaneous revivals, extending also 
to the adult population of the towns. Every year wit- 
nessed admissions to the church, rising in one year (1831) 
to sixty-one. 

The British government, though admitting the first few 
missionaries, had steadily refused, till the year 1833, to 
permit any increase of their number. And yet the little 
band had made steady progress. Ina dozen years from 
their landing, they were preaching regularly to two thou- 
sand hearers on the Sabbath, they were hopefully itinerat- 
ing in the villages, and they had forty-five hundred pupils 
in their ninety-three free schools, their boarding schools, 
and their seminary at Batticotta. They had gained the 
hearty co-operation of the associate justice, and other 
distinguished gentlemen of Ceylon, and raised their semi- 
nary to so high a repute that where once it was difficult 
to procure a pupil, now they selected their entering class 
of twenty-nine from two hundred applicants. In 1833, 
‘the government restriction having been removed, a re 


MISSIONS IN INDIA. 15 


enforcement of seven missionaries, including a physician 
and a printer, arrived. Their coming was signalized by 
the establishment, next year, of a mission (the Madura 
mission) among the kindred Tamil people on the Con- 
tinent. Converts were added in Ceylon for the next 
three years, seventy-nine, fifty-two, forty-nine. And in 
1837, with one hundred and eighty-seven free schools, 
containing seven thousand pupils, a hundred and fifty 
students in the seminary, and ninety-eight girls in the 
school at Oodooville, and a rising tide of respect and in- 
fluence all around, it seemed as though victory was or- 
ganized. 

But that year brought a stunning blow. The failure 
of the funds from America, in that time of pecuniary 
trouble, compelled the mission to disband a hundred and 
seventy schools, to dismiss more than five thousand chil- 
dren, including a part of the pupils in the two seminaries, 
to stop their building, curtail their printing, and cut down 
to the very quick. Their Sabbath congregations were 
nearly broken up, all their activities razeed, their ‘spirits 
discouraged, and their hearts almost broken. It was a 
time of woe. The heathen exulted. Native converts 
were discouraged and led astray. Educated and half- 
educated youth were snatched away from under the 
gospel, and often worse than lost to the cause. And 
though in the following year the home churches were 
startled into furnishing the funds once more, and the 
mission kept thanksgiving over the restoration, it may 
be doubted whether it has ever recovered its lost head- 
way and its firm hold upon the country. ‘The well-grown 
cree had been pulled up by the roots. May such havoc 
never be wrought again. 

The missionaries experienced another great shock in 


16 SKETCHES OF THE MISSIONS. 


1843, when they discovered the old Hindoo leaven break- 
ing out in the Batticotta seminary in such falsehood and 
gross vices as necessitated the expulsion of sixty-one 
pupils, including the whole select class, and the dismis- 
sion of several native teachers. It was one of those fear- 
ful pieces of surgery which the constitutional rottenness 
of heathenism may sometimes require. Outwardly, the 
wound healed over in a year, and the school was more 
flourishing than before. 

No striking events have occurred within the last few 
years.! Marked revivals, though not unknown, are less 
frequent than they once were. The novelty, and, per 
haps, prestige of the gospel have long passed by, and it 
takes its place by the other religions, to contend for the 
land by a long-continued struggle. But the mission is 
organized for work, and its churches are in a transition 
state toward self-support. Five native pastors, three 
other native preachers, fourteen catechists, and seventy- 
eight teachers are re-enforcing the missionaries; while 
the Batticotta ‘“‘ Training and Theological School,” with 
its twenty students, and the female boarding schools at 
Oodooville and Oodoopitty, with seventy-six pupils, are 
raising a further supply, and twenty-six hundred children 
are gathered in the village schools, which are now aided 
and partly controlled by the British government. All 
the villages of the province are now accessible to the 
gospel, and, from time to time, many of them are visited 
by the missionaries, or by native preachers, catechists, 
and colporters, going from house to house, gathering 
congregations when they can, and making known the 
truth. Weekly conferences, and mothers’ meetings in 
the churches, a religious paper (The Morning Star), and 


the ‘‘ Native Evangelical Society,” a Board of Foreign 
1 See page 22. 


MISSIONS IN INDIA. 17 


Missions, with its ‘‘ annual meetings and reports,” and 
‘‘ special appeals” for an occasional debt, crowned with 
success, its chapel-buildings, where the remaining debt 
(as at Pungerative last year) is cleared off on dedication 
day, — all begin to remind one of the mother country on 
a small scale. These things, with the increasing depen- 
dence on the native agencies, and the movement for more 
effective influence upon the women by their own sex, are 
pointing forward to a time when these home agencies 
shall take care of themselves. The missionary force is 
at present inadequate to the best economy and activity, 
and formidable foes are to be encountered. A tide of 
educated infidelity also increases the semblance of a civil- 
ized land. Thus the first two natives who received the 
degree of A. B. at Madras University, on the Continent, 
turned against Christianity. At the same time there is 
apparently a wide-spread intellectual conviction of its 
truth among those who refuse to submit to its claims. 
The posture of things is well indicated in the case of two 
persons with whom Mr. De Riemer had a recent inter- 
view — a young Brahmin and an old Sivite priest whom 
he brought with him. The young Brahmin boldly as- 
serts the sin and folly of idolatry, and is greatly in- 
terested in the gospel, but cannot gain strength to cut 
the cord that his wife, family, and rank bind around 
him, and come out for Christ. The old Sivite priest (or 
gooroo), for sixty years an attendant on one of the largest 
temples, lamented not only his waning star, but the grow- 
ing neglect and disrespect of the people for their gooroos. 
And when asked if this were not an omen of the day 
when the gospel would supplant the whole religion, he 
raised both hands and exclaimed, ‘‘ Undoubtedly! Most 
D 


18 SKETCHES OF THE MISSIONS. 


certainly ! The time is very near at hand. Only a few 
days.” Would it were true. But the end is not yet. 
The Madura mission embraces the ‘“*‘ Madura Collec- 
torate,” an oblong district of about eighty-eight hundred 
square miles, containing a population of some two mil- 
lions, scattered through nearly four thousand villages, and 
speaking the Tamil language. The city of Madura lies 
near the centre. In the midst of this population eleven 
ordained missionaries and a physician, with their wives 
and other ladies, occupied, in 1870, thirteen stations and 
a hundred and fifty out-stations. They had clustered 
round them twenty-eight churches, with fourteen hun- 
dred communicants, including eight native pastors, a hun- 
dred and twenty-two catechists, and a band of teachers. 
A newly-formed theological school at Pasumalai, with 
twenty-two students, is raising a further supply of 
young ministers, preaching as they study. A regularly 
organized system of itinerant preaching has in one year 
reached twelve or thirteen hundred villages and seventy 
thousand hearers. The church collections, for local and 
other purposes, have reached, by a steady increase, thirty- 
two hundred rupees a year. An Evangelical Alliance is 
aiding the churches toward self-support. Bible women 
are pleasantly received; and the change in many homes 
is such that the missionary has ventured to remind his 
congregations, that once they had ‘donkeys in their 
houses, but now friends and companions.” Opposition, 
and even downright persecution, are not wanting. Ina 
village near Madura, recently, a little band of Christians 
were, by artful accusations, brought eight times before 
the police, and twice lodged in jail. But “stolid in- 
difference” is the chief obstacle — utter animal life The 
signs of promise, however, are not few. The churches 


—=- 


MISSIONS IN INDIA. 19 


are more effectually reaching the higher castes. Mr. 
Washburn reports twenty-five hundred Bibles, or por- 
tions of the Bible, sold in nine years around the station 
of Battalagundu. A Brahmin reported that the income 
of the temple at Tirupuvanam had fallen off forty per 
cent. in four years. ‘The persecution near Madura oc- 
casioned a meeting of the friends and relatives to con- 
sider the question of joining the persecuted. And in 
parts of the field occasional facts recall the scenes of 
early Jewish and of later Christian lands. Mr. Chandler, 
in 1870, encountered a representative of Christ’s own 
hearers in a man of wealth and high caste, who has read 
Christian books, and will build a school-house for a Chris- 
tian school, who says he ‘“ believes in the Christian re- 
ligion, and would embrace it but for certain family ties, 
from which he cannot now break away.” And Mr. Tracy, 
later still, found in Madura just such persons as we find 
at home — young men, intelligent, educated, amiable, 
denouncing the follies of idolatry, cordially admitting 
Bible truths, acknowledging even their own sin, but 
strenuously refusing Christ and an atonement, with the 
declaration that ‘“‘ repentance was the only atonement 
needful.” 

In view of this state of things, it will not be surprising 
if, with God’s blessing and a sufficient working force, the 
next ten years shall show great changes in this field, for 
which the church has great encouragement to pray, and 
look, and give. Two significant facts arrest the atten- 
tion: More than four fifths of these church members have 
been gathered during the last half of the time, and they 
represent twenty different castes. 

In this goodly work have been found engaged some of 
the choicest spirits that the church has seen since apos: 


20 SKETCHES OF THE MISSIONS. 


tolic times. The names of Hall, and Newell, and Poor, 
and Scudder, and Meigs, and Hoisington, and Winslow, 
and Ballantine, and many others now with God, are names 
of blessed memory and holy fragrance. And where are 
the like-minded men to enter in and finish the work? It 
was theirs to open the field to the Christian world: who 
will follow? The task is well begun. ‘* There will prob- 
ably be,” said an intelligent observer, ‘‘a long prepara- 
tory work in India, and a rapid development.” 

Hitherto the enterprise has been carried on amid dis- 
couragements, oppositions, private persecutions, and even 
poisonings of converts; but it has steadily gone forward. 
And when we see the accelerated motion with which the 
gospel is now pushing its way, when we view men of the 
higher castes coming in and the whole fearful enginery 
of caste giving way, when we see the gathering of the 
Christian denominations toward India, and listen to the 
confessions of the Hindoo organs and leaders, we some- 
times think the harvest may not be far away. 

And to-day, over against the despairing cry of Martyn, 
and the dogged assertion of Sydney Smith, we will put 
the admission of the Indu Prakash, the native Bombay 
newspaper: ‘* We daily see Hindoos, of every caste, 
becoming Christians and devoted ‘missionaries of the 
cross.’” And so far as figures can show the power of 
a movement that runs deeper than all figures, ponder the 
following statistics, carefully compiled in 1862. In the 
three Presidencies of India there were representatives 
of thirty-one missionary societies at work, aided by ninety- 
eight ordained native preachers. They were regularly 
dispensing the gospel to one thousand one hundred and 
ninety congregations, besides hundreds of thousands 
of other hearers; they reckoned a hundred and thirty. 


MISSIONS IN INDIA. Pal 


eight thousand registered or nominal Christians, of 
whom thirty-one thousand were communicants; they 
had ninety thousand children and youth in attendance on 
their schools. 

These facts are to be viewed as only the foundation, 
long laid in silence below the surface, for vastly greater 
changes yet to appear. So deep is the hold of the work, 
not only on the native converts, but on the foreign resi- 
dents, that the churches themselves already (1867) con- 
tribute twenty-five thousand dollars a year ; while British 
residents in India give a hundred thousand dollars an- 
nually to the several missionary societies in that country. 

And could the witty writer of the Edinburgh now visit 
the scene, he might incline, in several particulars, to modify 
his judgment of 1808 — that the missionaries ** would de- 
liberately, piously, and conscientiously expose our whole 
Kastern empire to destruction, for the sake of converting 
half a dozen Brahmins, who, after stuffing themselves 
with rum and rice, and borrowing money from the mis- 
sionaries, would run away, and cover the gospel and its 
professors with every species of ridicule and abuse.” He 
might be glad, also, to sum up his case a little differently 
than thus: ‘* Shortly stated, then, our argument is this: 
We see not the slightest prospect of success ; we see much 
danger in the attempt, and we doubt if the conversion of 
the Hindoos would ever be more than nominal.” Itisa 
marvelous specimen of the folly of this world’s wisdom, 
and a strong showing how God hath chosen the weak 
things of this world to confound the mighty. 

Never was an enterprise begun and prosecuted with a 
deeper sense of helplessness without God, and of whole- 
souled trust in his power and his promise. Judson has 
well expressed the spirit that animated all his comrades 


De, SKETCHES OF THE MISSIONS. 


When he had been three years at his post, and had found 
neither a convert, an inquirer, nor an interested listener, 
he could write thus: ‘“‘ If any ask, What prospect of ulti- 
mate success is there? tell them, As much as that there is 
an almighty and faithful God.... If a ship was lying 
in the river, ready to convey me to any part of the world 
I should choose, and that, too, with the entire approba- 
tion of all my Christian friends, I would prefer dying to 
embarking.” Two years more witnessed but one in- 
quirer — yet the same song of faith and hope: ‘I have 
no doubt that God is preparing the way for the conver- 
sion of Burmah to his Son. This thought fills me with 
joy. I know not that I shall live to see a single convert ; 
but, notwithstanding, I feel that I would not leave my 
present situation to be made a king.” 

Such was the dauntless courage that led the first For- 
eign Mission of the American churches; such the first 
handful of Christian soldiers that deliberately sat down 
to the siege of all India — to whom God gave the victory. 
How sublime that faith! How glorious the reward! 
‘“‘He that goeth forth and weepeth, bearing precious 
seed, shall doubtless come again with rejoicing, bring- 
ing his sheaves with him.” Let Christians and churches 
ponder well the struggle of the gospel for a foothold in 
India, and never again entertain one doubt of the sacred 
promise, ‘‘ Lo! I am with you alway, even unto the end 
of the world.” 


MISSIONS IN INDIA. 3) 


SUPPLEMENT. 


BY THE SECRETARIBS. 
April, 1889. 


THE foregoing sketch, prepared several years since by 
Dr. Bartlett, is now reissued, inasmuch as it covers briefly 
the story of missions in India and Ceylon up to the year 
1871. Since that date the progress of missionary work 
within the Indian Empire has been most cheering. Com- 
paring the statistics of the three missions of the Amer- 
ican Board, it appears that the growth from 1871 to 1888 
has been as follows: American missionaries (ordained), 
an increase from 18 to 28; native pastors, from 25 to 46; 
native preachers, from 150 to 206; total native helpers, 
including catechists, Bible-women, teachers, from 457 to 
982; churches, from 60 to 77; church members, from 
2,570 to 6,445; pupils in high and common schools, from 
5,127 to 16,937. It will be noticed that, while within 
these seventeen years the ordained missionaries have 
increased from eighteen to twenty-eight, the church 
members have much more than doubled; while the native 
agents and the pupils in the schools have nearly trebled. 

At the Decennial Missionary Conference of India, held 
at Calcutta at the beginning of 1883, carefully prepared 
statistics were presented covering the work of all Prot- 
estant organizations laboring in India, Ceylon, and 
Burma. The following condensed table marks the 
growth by periods of ten years each, beginning with 
1851. 


SUPPLEMENT. 


24 


ZEN LST | SEL‘SSL | 6GL‘FES | SC6‘SFL | G68F6 | OGSLL | * * 7 tt tt * sttdng 1801, 
sor‘9e | TI9‘9% | T9L‘c9 | Osc‘Te | #z0'IS | Gee‘er |* °° * * + °° * * STIdng o[vueg 
PPEIEL | Tee‘S6 | 866‘S9T | SLE‘TIT | CLs*bL | ces‘e9 j° * * tt tt tt? sTIdng oe 
S79'T | -LE8 FET | 196 “0.1 ON | “Jor ON JoTBUOZ ‘SLOYOVAT, UVISTIYD AVN 
Isre =| T06T «| oreF | HE'S) “FOL ON “JOX ON | * OTVU ‘SIOYORAT, URTSTAYD OANUN 
SCHSLL| O1S'Sd, | L60'GFT | POVGL | FLOLY | SOS'LT “| on te e-cet ee sqUBOTUNULULOD, 
SLE LIF | SCZ‘FSs | 06E‘SZE | S9E‘8TS | OLE*SIZ | TS6°ZOT | * eG DDO 8 OO AEN ONT 
oco'g 813s «| Sesh «=| cles =| LOS org “ *suoyesatsuo0g 10 soyomyD 
SRS CRG Te S86, 1) SSG TOLL Tam CC) ucnema sroyovertg ABT OATUN 
19% GBS FL9 188 CBU CS ye» Hetaes s}UESV POUlVpIO SAYBN 
6LP OLE T¥¢ SGP £09100 Nits? 0010 NG aeons syuesy o[euloy UWSTI10O7 
98¢ SSF 8cg SG Leg ELE ‘+ syesy poulepiO USTId10,7 
69¢ StF 9TL EI #68 9G Serie isa cng ea NS ice SUOTIBIS 
"I8SE_ | “ILSE | “18ST ILST | ‘19ST “TS81 
*“NOTAGD 


“HNOTY VICGNI 


anv ‘VWaOoOg ‘VIGNT 


‘SLTOSaY AO AYVWWOS 


The above table shows that within the last decade the 
churches have increased from 2,972 to 4,538, or 52 per 


cent., while the increase of communicants, which is justly 
regarded as the surest test of growth, has been from 


In India alone, where 


the statistics for the four periods are complete (Burma 
not having been included in the returns made in 1851), 


78,494 to 145,097, or 85 per cent. 


z 


gain 


the communicants nearly doubled between 1851 and 1861 


they more than doubled in the next decade; and a. 


more than doubled in the last decade. 


The ratio of 


MISSIONS IN INDIA. 25 


increase in native adherents has also been most encourag- 
ing. In the first decade from 1851 the increase of adher- 
ents in India was 53 per cent.; during the second decade, 
61 per cent.; during the last decade, 86 per cent., so that 
they numbered 417,372 in 1881. 

At the time of the last Decennial Conference there 
were fifty-five missionary societies laboring within the 
bounds of India, Burma, and Ceylon, if we include in 
the number seven so-called ‘‘Isolated Missions.” 
Eleven of these societies belong to the United States 
and two to Canada. Denominationally these societies 
are divided as follows: Church of England, 5; Baptist, 
8; Presbyterian, 12; Lutheran, 6; Methodist, 3; Con- 
gregational, 2; Moravian, 2. Seven of them are female 
missionary societies. 

In the direction of Christian education the progress 
exhibited at the latest decennial review was most encour- 
aging. The number of native Christian teachers has 
nearly doubled since 1871, there being 4,345 in 1881 
against 2,294 at the former period. Out of the 234,759 
pupils in the schools of various grades at the later date, 
there will doubtless come, in due time, a sufficient num- 
ber of Christian graduates to supply the demand for 
teachers. It appears that more than twice as many girls 
and women were getting Christian instruction in 1881 as 
in 1871. In the Sunday-schools there were 83,321 pupils 
in 1881. 

As a result of a severe famine with which southern 
India was afflicted in 1877, multitudes of natives lost 
faith in their old religions, while the missionary work, 
though temporarily hindered, has been greatly advanced. 

Relief to the sufferers by famine was afforded by funds 
sent through the missionaries from Great Britain and the 
United States, and the people have learned the beneficent 
character of the Christian religion. It is estimated that 
in 1878 not less than 60,000 persons in southern India 


26 SUPPLEMENT. 


cast away their idols and sought Christian instruction. 
The accounts of the subsequent years show that this 
movement was a genuine one, for the defections have 
been comparatively few and further progress has been 
made. The greatest success seems to have attended the 
American Baptist Mission among the Telugus, and the 
English Church Missionary Society, and the Society for 
the Propagation of the Gospel in Tinnevelly. The 
Madura Mission of the American Board gained in that 
year 2,207 adherents, and 433 persons were added to the 
churches on confession of faith. The fact that out of 
their deep poverty these converts increased their benev- 
olent contributions indicates the genuineness of their new 
life. @ften they brought, as the only gift they could 
make to the Lord, each a handful of grain taken from 
the scanty allowance of the family. 

In 1881 the fiftieth anniversary of the occupation of 
Ahmednagar as a mission station was celebrated by the 
Marathi Mission by meetings which extended over four 
days. The occasion was made memorable, not only by 
the review of what God had wrought, but by a forward 
movement on the part of the native Christians toward 
self-support. 

The jubilee of the Madura Mission was celebrated at 
Madura City, commencing February 26, 1884. During 
the services, which covered three days, assemblies were 
held at which not less than two thousand people were 
present. After the manner of the people of the land, a 
procession was formed, with music and banners, and 
1,500 Christians marched in orderly fashion through the 
pagan city, passing in front of the famous heathen 
temple, singing Christian hymns. The inhabitants of the 
city were made to see, many of them for the first time, 
that Christianity is a power in their land, and that it has 
come to stay. 

By the report for 1888 the Marathi Mission had on its 


MISSIONS IN INDIA. 27 


rolls 12 male and 16 female missionaries, 47 native 
pastors and preachers, together with 208 other native 
helpers. Its 27 churches had 1,823 members. About 
2,802 persons were under instruction. 

The last report from the Madura Mission gives the 
number of churches as 36, with a total membership of 
3,233; native pastors, 20; other helpers, 403. The 234 
congregations embrace 11,881 persons, with an average 
Sabbath attendance of 7,241. The missionary force con- 
sists of 11 missionaries and 18 female assistant mission- 
aries, located at 12 stations. The language used in this 
mission is the Tamil, which is also the language of Jaffna. 
It is spoken by about 15,000,000 souls, and there is ample 
scope for labor by a much larger force than that now 
engaged. 

The Ceylon Mission does not extend to the main island 
of Ceylon, but covers only the island of Jaffna, just 
north of Ceylon. The Board has here 7 stations, 25 out- 
stations, 5 missionaries, 8 female assistant missionaries, 
11 native pastors, 64 other helpers. The 14 churches 
have 1,389 members. Nine of these churches assume the 
whole support of their pastors. The field which this 
mission covers is not large, and it has been cultivated 
with comparative thoroughness. A large portion of the 
people have come in greater or less degree under the 
influence of the missionaries, and are persuaded of the 
truth of the Christian religion. If it should please God 
to pour out his Spirit upon the souls already instructed, 
a great harvest would be gathered. Among the educa- 
tional institutions connected with the mission are the 
Training School at Tillipally, the female Boarding 
Schools at Oodoopitty and Oodooville, and Jaffna 
College, which, though not exclusively a missionary 
institution, is raising up, like the Christian Colleges of 
America, a fine body of young men from which the 
ministry may be recruited. 


28 SUPPLEMENT. 


As to the general results of missionary effort in India,* 
it may be said that a vast preparation has been made by 
a wide acquaintance with the people, with their lan- 
guages and creeds; by the translation of the Scriptures 
and the development of a Christian literature in many 
tongues; by the respect won for the character and 
motives of missionaries, and by the changed lives of . 
thousands of believers scattered through the land who 
give proof that the gospel of Christ is indeed the power 
of God unto salvation. 

From 1851 to 1881, according to Sir William Hunter, 
who is the highest living authority on India, though the 
number of missionaries was but little increased (from 
five hundred say to six hundred), there has been a great 
advance: a fivefold increase in the number who avowed 
their acceptance of Christianity, from 91,092 to 492,882, 
and a tenfold increase in communicants, from 14,661 to 
138,254. There was also a threefold increase in the 
number of pupils in mission schools. The most remark- 
able progress, however, was in the development of a 
native agency as the right arm of the missionary force. 
The 21 ordained native ministers in 1851 had increased to 
575 in 1881. 

The last seven years, if we may judge from a partial 
examination of statistical returns, have not been less 
fruitful, and the number of communicants cannot now be 
less than 175,000, nor the recognized Christian adherents 
less than 700,000. But the great results of missionary 
effort for the last fifteen years, and especially for the 
last seven years, no statistics can measure. Note, for 
example, the enlarged opportunities for woman’s work 
in Christian schools, in house-to-house visiting, now as 
never before reaching all classes, till thousands of high- 
caste women are brought under the instruction of 


1See further, a paper on India, Annual Report of the American 
Board for 1888. 


MISSIONS IN INDIA. 29 


Christian teachers, or visited in their homes. The 
success which has attended the labors of Mrs. Capron 
and other ladies at Madura, Bombay, and Ahmednagar 
marks a new era in the record of woman’s work in India. 
In keeping with this, as expressing the change of senti- 
ment already referred to, is the number from the higher 
classes who place their young men in our Christian 
schools, defraying a large part, if not all, of their ex- 
penses, save the salaries of their Christian teachers. 
One such institution, begun five years since at Ahmedna- 
gar in our Marathi Mission, with fourteen pupils, now 
numbers between three and four hundred. Not less re- 
markable is the growth in recent years of the seminary 
at Pasumalai, in the Madura Mission. 

Another marked advance is to be. found in the growth 
of self-support and a worthier sentiment of independ- 
ence and Christian manliness on the part of the native 
churches. The poverty of some of these native Chris- 
tians has abounded unto the riches of their liberality, till 
in many churches the average contributions for the sup- 
port of schools and churches, if reckoned at the value of 
the days’ labor thus devoted, quite exceeds the average 
in the churches of our own favored land. A fourth 
consideration is the generous sympathy on the part of 
the government, as shown in its support of Christian 
institutions for education, and the changed sentiment of 
the higher classes toward Christianity, not widespread as 
yet, but begun. 

Such is the vantage-ground now won, the vast prepara- 
tion now made for enlarged effort in behalf of this 
great country containing one sixth of the population of 
the globe. The time draws near, waiting perhaps on 
our faith and Christian endeavor, for great religious 
changes in India. Hitherto the great accessions have 
come from the low-caste or no-caste population, and 
from among the aboriginal tribes, as the Karens of 


30 SUPPLEMENT. 


Burma, the Khols of Central India, the Shanars of Tin- 
nevelly, and. the Telugus; but individuals of all castes, 
from the lowest to the highest, have been attracted to 
Christianity enough to demonstrate the power of the 
gospel over all. From the peculiar habits of the Hindu 
mind, the great movement may be expected to be of 
thousands within the line of some one caste and then of 
another, not by slow processes of disintegration. Such 
movements may be nearer than we think. The prepara- 
tion has been made. Have we faith to expect them? 
India was the first foreign field to be entered by 
American missionaries, and in the great work accom- 
plished this Board has had a limited but worthy part. 
Its three missions are well organized and have had a 
success that compares favorably with other missions to 
the more civilized races. The devoted men and women 
now in the field are in the forefront of progress in all 
lines of missionary effort, evangelistic, educational, 
woman’s work, and preéminently in the development of 
self-supporting churches. The population of India that 
may be wholly dependent on the American Board for 
religious instruction is not far from six million — four 
million of Marathas, of Aryan origin, and over two 
million of Tamils belonging to the Dravidian stock. 
The limits of mission fields are well defined, and have 
been generously respected, save in the Marathi Mission, 
which lost a few years since one third of its best culti- 
vated and most promising field at a time when the mis- 
sion was so reduced in men and means as to be unable to 
care for its legitimate work. Foundations have been laid, 
the institutions of the gospel, churches and Christian 
schools established. A native pastorate is largely sus- 
tained by the churches, colleges and high schools for both 
sexes Offer the advantages of higher Christian education, 
while mission schools of lower grade serve a double pur- 
pose in teaching the elements of primary education and 


MISSIONS IN INDIA. 31 


in opening the way to new places for the preaching of 
the gospel. All this organization is complete. The re- 
sults are such as to encourage, and opportunities on every 
hand are open and inviting to larger effort. Other newer 
fields may seem more attractive, but in none is the need 
of help more urgent in the harvesting of the results of 
prayer and toil. 


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